QIANFENG DAOISM (UK)

道﻿家千峰先天派

Qi (炁) Vital Force in Historical Context

Translator’s Note: The Chinese concept of ‘qi’ (qi4) can be written with three different ideograms – the simplified (气), the traditional (氣), and the developed (炁). Within his ‘Taoist Yoga’, Charles Luk had to contend with the traditional and the developed ideograms (as this manual was compiled in the early 1930’s, and the simplified ideogram was not emphasised in Mainland China until 1956). He tended to translate the traditional ideogram primarily as ‘breath’, and the developed ideogram as ‘vital force’, but to the unsuspecting English language reader, there is no way of understanding that these two ideograms a) exist, and b) differ in meaning. To bypass this problem, Charles Luk often abandoned to mention the fact (outside of technical indexes and glossaries) that both these ideograms in the Chinese language are pronounced ‘qi’. A further twist to this issue is that the ‘simplified’ ideogram, although containing less information than the traditional ideogram, nevertheless, happens to be by far the ‘oldest’ expression of ‘qi’ in the Chinese written language. However, throughout the centuries it appears to have been subsumed by the younger traditional ideogram – with the ‘developed’ ideogram only being used to express ‘special’ meanings. I have accessed a number of Chinese language texts from Mainland China as a means to piece together the history and etymology of these three ideograms, and have looked beyond the superficial interpretations to access the oldest recorded strata of information available. Early Chinese language texts that discuss ‘qi’ development, (prevalent either before or during the Qin and Han Dynasty period) include the ‘Laozi’ (老子), ‘Liezi’ (列子), ‘Zhuangzi’ (庄子), ‘Guanzi’ (管子), ‘Heguanzi’ (鹖冠子), ‘Xunzi’ (荀子), ‘Huainanzi’ (淮南子), and the ’Huangdi Neijing’ (黄帝内经), amongst others. Many (but not all) of these pre-Buddhist texts relate specifically to Daoist practice, whilst others pertain to Confucian practice (as the ancient concept of ‘qi’ is far older than both these developed paths). In essence, the concept of ‘qi’ refers to the most fundamental energy that constitutes the physiological functions and life-sustaining activities of the human body. If the ‘qi’ energy is strong and free flowing, health and longevity abound, but if ‘qi’ flow is weak and encumbered, poor health and a shortened life-span are to be expected. Ancient Chinese thinking in this regard, strives to ensure health and longevity through the cultivation of inner and outer virtue through suitably moral behaviour. In short, ‘qi’ energy must be retained (and consciously circulated) within the human body, and not wasted in the physical world through frivolous activities. ​(ACW 23.7.2016)​

Traditional (氣) and Simplified (气) Versions

Generally speaking, contemporary (post-1956) Chinese literature represents ‘qi’ with the simplified ideogram of ‘气’, whilst in older texts, the traditional ideogram of ‘氣’ is used. Both carry exactly with same meaning, with the simplified ideogram presenting the most commonly found usage throughout Chinese society, and the traditional ideogram expressing uncommon philosophical understanding, relevant to the practice of Buddhism, Daoism and Confucianism, traditional Chinese medicine, martial arts and shamanism, etc:

氣 = (qi4)

Earliest usage = Seal Character (篆書 – Zhuan Shu) 221BCE – 200CE (as recorded by Liu Shutong [六書通] during the Mind Dynasty). Qi is believed to be a non-standard ideogram developed from the time of the Qin and Han dynasties. There are no known older ‘Bronze’, or ‘Oracle’ expressions of this ideogram in this particular form.

Interpretation = When these two particles are presented as ‘氣’, an entire raft of additional meaning is generated. The rice appears to be ‘cooking’, and this is confirmed by ‘气’ as an old interpretation suggests that this ideogram represents a man blowing on cooking rice. For rice to be cooking, it must be in a cauldron or cooking pot hung over a fire and possessing a lid. As the steam pressure builds in the pot, the lid periodically flutters up and down, releasing steam that rises into the air. This meaning was extended to include not only the human breath, but the very essence of life itself, and all positive attributes associated with the good and evolved character of a sage-like individual. Breathing is the essence of life that is augmented by food, water, and good behaviour (which includes not only social morality, but all self-developmental paths, and martial systems, etc). This is the essence of traditional Chinese medicine, and qi as breath (i.e. oxygen), together with nutrition and bio-electrical energy, passes through the body via the qi energy channels (including the neural network), and blood circulation. The body is made ‘good’ or ‘bad’ by the psychological state of the individual, as a negative or positive mental state has the power to saturate every living cell. A negative mind-set creates a bad inner and outer life, increases suffering in the world, shortens the life-span, and prevents effective self-cultivation from taking place. This is why Laozi, Confucius (i.e. Kongzi) and Buddha (and many others) all advocated virtuous behaviour as a means of generating positive qi energy. A bad inner terrain prevents breath (qi) from spreading throughout the entire body and regularly nourishing all the body cells. Self-cultivation reverses this situation and optimises the health of each body cell by saturating it with good quality and vibrant ‘qi’. Good qi is acquired through correct deep breathing (which includes all forms of purposeful meditation), nourishing food and drink, sexual continence, and comprehensive exercise regimes. Interestingly, the simplied ‘气’ (qi4) ideogram that dates from 1956, has an older history than the developed ‘氣’ (qi4) ideogram within the history of the development of Chinese characters. The ideogram ‘气’ is in fact the ‘oldest’ expression of qi, and dates back to the ‘Bronze’ (1122BCE-221BCE) and ‘Oracle’ (1766BCE-1122 BCE) character periods.

Bronze

Oracle

From the earliest times of Chinese thinking, this simple ideogram carried the meaning of air, ether, vapour, spirit, temper, feeling, destiny and fate.

Developed (炁) Version

炁 = (qi4)

A contemporary Chinese text states:

‘Qi, when expressed with this ideogram (炁), refers specifically to healing energy. Within spiritual Daoism, this type of healing ‘qi’ refers to an endless, and ever-flowing energy, prevalent throughout the entire universe. This type of ‘qi’ is the underlying theoretical basis to the practices of qigong, enhanced breathing technique, daoyin, and seated meditation, amongst many others. The purpose of such practises is to build ‘炁’ (qi) in the body and mind through disciplined self-cultivation, that saturates the inner living organism with this universal energy (thus uniting the internal mind and body with the external universe). By focusing the mind, posture and breathing technique, the conventional breath (气) is compressed, circulated and refined into permanent universal qi (炁) circulation. This process invariably involves the integration of bodily function and movement with a pervasive conscious awareness. Such an achievement is said to eradicate all illnesses from the mind and body, and achieve health, longevity and wisdom.’

This is an ancient ideogram that dates back to the characters found on the Oracle Bone inscriptions (1766BCE-1122 BCE). One of its earliest depictions appears to show a person kneeling in respect, or perhaps in contemplative meditation, with the arms and hands placed in a typical ‘neidan’ (內丹- i.e. Daoist self-cultivation) position (with the hands held just beneath the navel):

The modern interpretations of ‘eating’ and perhaps ‘choking’ might refer to the difficulty of eating partially cooked or uncooked food. This situation might allude to the unhealthy and as of yet uncultivated state of being that is dangerous to the individual, as it generates ignorance and shortens the life expectancy (creating illness and disease). As this is a situation that is not good, it must be changed through the practice of seated meditation so that the practitioner is transformed from the ‘uncooked’ (i.e. ‘mortal’) to the ‘cooked’ (i.e. ‘immortal’) state of being.

Lower particle = 灬 (biao1)

This is a simplified bottom radical form for the common ideogram ‘火’ (huo3), which carries the meaning of fire, burn, heat, smelt, pressing, body heat, temper and urgency. Its placement under ‘旡’ appears to indicate a meditative transformation provided by heat developed by a focused mind and correctly positioned body, engaged in a self-developmental technique. This maybe favourably compared with the ideogram ‘炼’ (lian4) – a technical term commonly found within Daoist self-cultivation parlance. This ideogram refers to the process of ‘transformation through the generation of heat’, and means to ‘smelt’, ‘condense’, ‘temper’ (metal), to ‘purify the character through hardship’, to ‘train’, and ‘to treat with herbal medicine’.

When these two particles are combined to form the ideogram of ‘炁’, it not only carries all the meanings associated with the ideogram ‘氣’, but also the enhanced meanings of vital breath, vital force, refined breath, rarefied breath, healing breath, permeating universal energy, transformative force, moral force, force of virtue, enlightened mind, perfected character, purified strength of character, unusual psychological or physical skill, pre-requisite for the attainment of immortality, perfect virtue, perfect morality, and is used in Daoist spells, formulas and charms.

Associated with Daoism and Daoist technique today in China, the ideogram ‘炁’ (interpreted as ‘vital force’ rather than as just ‘breath’), is also associated with the yogic teachings of Indian Buddhism which arrived in China around the 1st century CE (although probably known in China before this date in very basic form). It seems that the Chinese ideogram ‘炁’ might have been originally designed to explain and accommodate the Sanskrit term ‘Prana’ (प्राण). Prana refers to ‘life force’ or vital principle’, and comprised of a number of highly specialised and particular breathing techniques practised during seated meditation and the holding of yogic postures. Later, the Buddha modified this Brahmanic practice and incorporated its essentials into his own meditation technique, whereby the Buddhist practitioner focused upon his or her own breath entering and leaving the body in all its different and distinct aspects. However, the concept of ‘qi’ regardless of its ideogrammatic expression is a Chinese cultural concept that predates (by thousands of years), the arrival of Indian Buddhism in China. It appears that the ideogram ‘炁’ dates from after the Seal Character period (221BCE – 200CE), as it is not recorded as existing in the dictionaries of that time. Although Indian Buddhism first arrived in China in practical form around the 1st century CE, it took many centuries for the full transmission (and Chinese understanding of it) to develop. Therefore, the ideogram ‘炁’ probably developed as a Chinese philosophical response to the Indian Buddhist incursion into China. A difficulty with dating often arises because of the Chinese habit of using the three ‘qi’ ideograms (i.e. ‘炁’, ‘气’, and ‘氣’) interchangeably, with no discernible change in meaning, although within Daoism there is a clear difference between ‘气’, ‘氣’ and ‘炁’, with ‘炁’ being the consequence of long years of neidan (or similar) training. The dating of these three Chinese ideograms is as follows:

1) 气 = Shamanic (i.e. the historical roots of Daoism) Shang Dynasty ideogram found on Oracle Bones (dated between 1300BCE-1100BCE) and probably referring to ‘clouds’ or ‘steam’ in the sky, and the worship of ‘what is above’. 2) 氣 = Pre-Buddhist Qin and Han Dynasties (221BCE – 200CE) with a greatly expanded meaning including bodily functions and processes, cooking, and medical considerations.3) 炁 = Post-Buddhist Later Han Dynasty (i.e. after 200CE). Whilst retaining all the previous definitions, this character now acknowledges advanced physical and psychological states of being, coupled with a realisation of enlightened universal perspective and longevity.

From an evolutionary, self-cultivation perspective, these three stages can be further explained as:

The notion of ‘元炁’ (Yuan Qi), or ‘Original Fundamental Energy’, represents an ancient concept within traditional Chinese thought that has a number of different descriptive titles, but which is generally associated with Laozi’s concept of the ‘道’ (Dao), or ‘Way’. Yuanqi is the essence of the universe and not only gives rise to all things, but sustains their presence and functionality in the world. At the moment of conception in the womb, the embryo receives ‘Yuanqi’ from both parents, and this is the fundamental ‘life force’ of that individual. Through a good and positive lifestyle, this ‘Yuanqi’ can be retained, preserved and strengthened so as to eradicate and prevent illness, and dramatically slow-down the aging process. A frivolous lifestyle, however, has the exact opposite effect, and serves to diminish this vital store of ‘Yuanqi’, opening the body and mind to infection, and a shorter life-span. In the Later Han Dynasty, the scholar Wang Chong (王充) examined this concept in his book entitled ‘元气自然论’ (Yuan Qi Zi Ran Lun), or ‘Original Energy Nature Treatise’, whilst during the Warring States Period, the scholars Song Xing (宋钘), and Yin Wen (尹文) discussed this concept in their book entitled ‘心气说’ (Xin Qi Shou), or ‘Mind Energy Theory’, stating that qi energy is as much an ethereal psychological (conscious) force as it is a tangible physical force – with the mind and body arising from exactly the same ‘Yuanqi’ essence. In the Northern Song Dynasty, the scholar Zhang Zai (张载) wrote the text entitled ‘元气本体论’ (Yuan Qi Ben Ti Lun), or ‘Original Energy as the Root of Physical Existence Treatise’. All physical existence arises with the accumulation of qi energy, and all physical things decline as qi energy dissipates – this ancient insight has served as the basis of modern Chinese science. However, qi energy is not viewed in China as a ‘spirit’ in opposition to ‘matter’, but rather as an innate and profound understanding of the origin of all physical matter itself. Modern Chinese science tends to interpret ‘qi’ as a subtle form of matter, which is expressed in contemporary Physics as being associated with ‘plasma’, or the fourth form of physical matter (the other three states of matter being solids, liquids and gases).